Many years ago, before international direct dial, two young telephone operators, a man in Zurich and a woman in Cairo, began to pass the milkman shift chatting together. They became friends, decided to meet, and married. The language of their courtship was French. This was the day when many international organisations, including the Global Postal Union that coordinated the national PTTs (Post, Telegram and Telegraph), considered French an official language.
Persia
When the 11th-century poet Ferdowsi reaches the reigns of the Parthian Kings in his epic chronicle of the kings of Iran, he admits,
کزیشان جز از نام نشنیدهام
نه در نامهی خسروان دیدهام
“About them I heard nothing but their name,
I saw nothing about them in the book of the Khosrows”
In this extended essay, David Chaffetz, a scholar of Persian and related literary traditions who has lived for years in China and Southeast Asia, zeroes in on erasures in the history of these traditions: the brilliant and highly trained women virtuosos—poets, singers, and dancers—who cut a swath through the opulent courts of Iran, India, and China.
The diva is a nearly universal phenomenon. When Tosca sings in Giacomo Puccini’s opera of devoting her life to art and love, she speaks not just for herself but for a tradition of divas connecting Rome’s Teatro Argentina to Shiraz’s mystical soirées, to the pleasure pavilions of Delhi, to the entertainment quarter of Yangzhou.
The diva is a nearly universal phenomenon. Wherever poetry, music and mime have been practised with virtuosity, great women performers always take centre stage. Traditional Asian divas are however less well known and understood among English language readers than the great divas of Mozart and Puccini. Whether from Shiraz at the court of the Injuids, from Delhi during the twilight of the Moghuls, or from Yangzhou under the last Ming emperors, these Asian divas constitute the first identifiably modern women.
Persia was long a fault-line in an Islam that liked to think of itself, and was often presented as being, monolithic. Notwithstanding the best efforts of the Umayyad Caliphate—which defeated the Persian Sassanids in the 7th century—at both Arabization and Islamization, linguistic, cultural and even religious divisions remained. Persian identity began to reassert itself soon thereafter and the turn the of 10th century, the rise of the Ghaznavids constitute a very intriguing period from the point of view of flourishing of Persian literature, art, music, philosophy, and contribution in science and mathematics.